YESHUA MOSHIACH – PART 1

Yeshua is the Moshiach, Saviour and founder of the Christian Church. Some know Him by a more personal Name. To all believers, He is the Adonai of their lives. Regardless of His title, Yeshua Moshiach is the most interesting figure in human history. Although He lived on earth only 33 years, He has had the greatest impact of any person who ever lived: even on those who do not believe He is YHVH’s Son. The Bible describes Yeshua Moshiach in detail: His life, His work and His teachings; in the four books called the Gospels. Each of the four Gospels has a distinctive purpose. Matthew, for instance, presents Yeshua as the long-awaited King of the Jewish people. Mark focuses more on Yeshua as the Servant of all. Luke tends to present Yeshua in a softer light, showing His amazing compassion for the poor. Finally, John describes a love relationship with Yeshua. Each author wrote about Yeshua for a different reason. They arranged the events of Yeshua’s life slightly differently. A picture of the same person from four different angles is the result. Yet all of the Gospels agree on one thing: Yeshua is the Adonai of lords and the King of kings.

The Life of Yeshua:
The following sections present the main events in what may be regarded as the chief stages in the life of Yeshua. These stages show a definite progression from Moshiach’s incarnation or entrance into the world to His dying moments on the cross. The Gospels do not read like an ordinary biography. Their story is not so much about the life of Yeshua as it is about YHVH’s story. The whole presentation of Moshiach’s life centres on the cross and His triumphant resurrection. It is YHVH’s message to humanity rather than a plain historic account of the life of Yeshua.

The Incarnation:
The major event of this initial stage was the Incarnation. Only Matthew and Luke give accounts of Yeshua’s birth. John reflects on what preceded the birth.

Yeshua’s Pre-Existence:
It may seem strange that John began his Gospel with a reference to the Word -- John 1:1, but it is in this way that he delivers to the reader an exalted view of Yeshua. John saw Yeshua as existing even before the creation of the world -- 1:2. In fact, he saw Him as having a part in the act of creation -- 1:3. Therefore, when Yeshua was born, it was both an act of Humiliation and an act of Illumination. The Light shone, but the world preferred to remain in darkness -- 1:4-5, 10. Therefore, anyone reading John’s records of the life of Yeshua would know at once, before even being introduced to the man named Yeshua that this was no ordinary man. The account of His life and teachings could not be properly understood except by acknowledging that Yeshua had always existed.

The Virgin Birth of Yeshua:
Yeshua was surrounded by controversy even from the time of His birth. The birth stories in -- Matthew 1 and Luke 1-2 say that Yeshua Moshiach was conceived of Ruach HaKodesh [the Holy Spirit] and born of the Virgin Mary. In order for Yeshua to be fully YHVH and fully man, He could not have been naturally conceived. His miraculous birth is no side note; it is central to the story of Yeshua. At the same time, many critics deny this miracle, stating that the early believers created a rumour.

The Old Testament Prophesy:
Isaiah 7:14 says that a [Virgin] shall -- conceive and bear a son… Immanuel. -- Matthew 1:22-23; expressly states that this was fulfilled in Yeshua’s birth. This passage has been greatly debated, especially since another credible translation, the Revised Standard Version, changed the King James Version [virgin] to [young woman] based on the ambiguity of the term in the original manuscripts. The Hebrew ‘Almah refers generally to a young girl who has passed puberty and thus is of marriageable age. Another Hebrew word [Bethulah] specifies a woman who is a virgin. The early translators, nevertheless, translated ‘Almah as parthenos, which denotes a virgin. The following are four popular interpretations concerning the [virgin] prophecy:

1 -- The virgin -- Isaiah 7:14 was Ahaz’s new wife and the son was Hezekiah: contemporary characters of Isaiah. But Hezekiah was nine years old when Ahaz began to reign, so this prophecy must look to the future.
2 -- She was Isaiah’s wife and the son was Maher-shalal-hash-baz. Many scholars support this interpretation because the definite article with ‘Almah seems to indicate that the woman was known to Isaiah and Ahaz. Also, -- Isaiah 7:14-16 seems to indicate that the prophecy was to be fulfilled in Isaiah’s time. The difficulty here is that Isaiah’s wife already had a son and so she could not be called a virgin, ‘Almah.
3 -- The prophecy is purely about Yeshua Moshiach. This is the traditional evangelical position, based on the Name of the Child; Immanuel, -- YHVH with us; and the reference -- Isaiah 9:6-7; Isaiah 11:1-5, which points to a divine person.
4 -- Still, there is a fourth interpretation, which says the prophecy refers to both Isaiah’s day and a future day. This view takes into account the historical fulfilment intended in -- Isaiah 7:15-16 while seeing the future as being fulfilled through the virgin birth of Yeshua, as indicated in -- Matthew 1:22-23.

The Gospel Records:
Neither Mark nor John provides an account of the birth of Moshiach; the actual event is only in Matthew and Luke. Both agree that a Virgin Mary, conceived of Ruach HaKodesh and bore a Son, Yeshua. Matthew’s account is simpler and more direct. Yeshua is called the – Moshiach -- the son of David -- Matthew 1:1, Who signals the beginning of the Kingdom of YHVH. Yeshua fulfilled Isaiah’s prophecy -- 1:22-23, and was born of a virgin -- 1:18-20. Therefore, Yeshua is [YHVH with us] now come to -- save His people from their sins -- 1:21. The scene where Joseph decides to privately divorce Mary is added to give further evidence that Yeshua was miraculously conceived. Luke told the nativity story from the perspective of Mary. The angel Gabriel visited her and announced that she would give birth to the Moshiach -- Luke 1:26-38. She conceived miraculously by Ruach HaKodesh, as was foretold by the angel Gabriel: -- Ruach HaKodesh will come upon you; therefore, the child to be born will be called Holy, the Son of YHVH -- Luke 1:35. Luke says Mary willingly surrendered to the purposes of YHVH. John simply says that the Word became flesh and dwelt among us. Matthew and Luke fill in some of the details of how this happened. Each approaches the subject from a different point of view, but the supernatural is evident in both. The coming of Yeshua is announced beforehand, through dreams to Joseph in Matthew’s account -- Matthew 1:20-21, and through an angel to Mary in Luke’s account -- Luke 1:26-33. Matthew leaves his readers in no doubt that the one to be born had a mission to accomplish; to save people from their sins -- Matthew 1:21. Luke sets his story of Yeshua’s coming in an atmosphere of great rejoicing. He includes exquisite songs, which have formed part of the church’s worship ever since -- Luke 1:46-55, 68-79. The visit of the wise men in -- Matthew 2:1-12 is significant because it links the beginning of the Gospel to its ending -- compare to 28:19-20. A similar emphasis is introduced in the angel’s announcement to the shepherds in -- Luke 2:14 and in Simeon’s song -- 2:32, where he predicts that Yeshua would be a Light for Gentiles as well as a glory for Israel. The flight into Egypt for safety -- Matthew 2:13-15 shows the contribution of a gentile nation in providing protection for a Jewish child. One feature of the birth stories in Matthew and Luke is that they are both linked to genealogies. It is difficult to harmonize these genealogies since they appear to be drawn from different sources, but the purpose in both cases is to show that Yeshua was descended from Abraham and David. The latter fact gave rise to Yeshua’s title as Son of David. Luke was the only Gospel writer who attempted to link the coming of Yeshua with events in secular history. Since he was a doctor by trade, some imagine his attention to detail shows in his writing. Although problems arise over the dating of the census of Quirinius -- Luke 2:1-2, Luke mentions it to demonstrate that the believer’s faith is a historic faith centred on a historic person.